戒隨念（Sīlānussati）

來源：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 221–222

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§158 —— 戒之八德

〔V i 221〕

復欲修習戒隨念（sīlānussati）的行者，獨處退隱：

aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī ti

「實則我之諸戒：不毀（akhaṇḍāni）、不穿（acchiddāni）、無斑（asabalāni）、無雜（akammāsāni）、自在（bhujissāni）、智者所讚（viññūpasatthāni）、不取著（aparāmaṭṭhāni）、引致定（samādhisaṃvattanikāni）。」

如是以「不毀作」（akhaṇḍakāri）等諸德性，憶念自己之諸戒。其諸戒，在家者為在家戒（gahaṭṭhasīlāni），出家者為出家戒（pabbajitasīlāni）。

無論是在家戒或出家戒：凡彼諸戒，於初或末無一破毀者——彼如邊緣破損之衣（pariyantachinnasāṭako）——以邊端不破為由——故為【不毀】（akhaṇḍāni）。

〔V i 222〕

凡彼諸戒，於中間無一破毀者——彼如中央穿孔之衣（vinividdhasāṭako）——以中央不穿為由——故為【不穿】（acchiddāni）。

凡彼諸戒，於相續中無二、三〔戒〕破毀者——彼如於背或腹上現起長圓等形之、異色（如黑紅等）之斑紋、身他色之牛（aññatarasarīravaṇṇā gāvī）——以無斑點為由——故為【無斑】（asabalāni）。

凡彼諸戒，於〔修持〕中間無破毀者——彼如異色斑點所雜之牛（visabhāgabinduvicitrā gāvī）——以無雜染為由——故為【無雜】（akammāsāni）。

或於通說：一切〔戒〕，因不被七種淫慾相應行（sattavidha-methuna-saṃyoga）所壞、亦不被忿恚等諸惡法（kodhupanāhādi-pāpadhammā）所壞故，皆為【不毀、不穿、無斑、無雜】。

彼諸戒，由解脫渴愛之奴役（taṇhā-dāsavya）、令成自在性（bhujissa-bhāva-karaṇa）故，為【自在】（bhujissāni）。又因被佛陀（Buddha）等諸智者所讚（viññūhi pasatthattā）故，為【智者所讚】（viññūpasatthāni）。

因不被渴愛與見（taṇhā-diṭṭhi）所執取（aparāmaṭṭhatāya），又或：因不能被任何人以「於汝之戒中有此過」之說而執取故——為【不取著】（aparāmaṭṭhāni）。

因能引致近行定（upacāra-samādhi）、安止定（appanā-samādhi）、又或道定（magga-samādhi）與果定（phala-samādhi）故——為【引致定】（samādhisaṃvattanikāni）。

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§159 —— 禪支生起與隨念之利益

如是以不毀性等諸德性（akhaṇḍatādi-guṇavasena）憶念自己之諸戒時，於彼時心不為貪所纏（pariyuṭṭhita），不為瞋〔所纏〕……〔乃至〕……不為癡所纏；於彼時，其心唯緣於戒（sīlaṃ ārabbha）而正直生起。

如前所述（purimanayen' eva），諸蓋（nīvaraṇa）既被鎮伏（vikkhambhita），於一剎那中諸禪支（jhānaṅga）即生起。然以戒德之深遠（sīlaguṇānaṃ gambhīratā），或以對種種德之隨念之勝解（nānappakāra-guṇānussaraṇa-adhimuttitā）故，此禪定（jhāna）不得安止（appanā），唯得近行定（upacāra-samādhi）而已。又因此〔禪定〕由憶念戒德而生起，故唯名為「戒隨念」（Sīlānussati）。

復次，凡修習此戒隨念之比丘——

於戒學有恭敬（sikkhāya sagārava）；同分行者（sabhāgavutti；即與同梵行者和睦相處）；於問訊不放逸（paṭisanthāre appamatto）；離自責等之怖畏（attānuvādādi-bhaya-virahito）；於微小之罪見恐怖（aṇumattesu vajjesu bhayadassāvī）；得信、念、慧、福之圓滿（saddhā-sati-paññā-puñña-vepulla）；多喜、多悅（pīti-pāmojja-bahula）；雖未通達上品〔以上〕，亦必趣於善趣（sugati-parāyana）。

是故賢智者，當常勤行不放逸， 於此大威神之戒隨念中。

此即《戒隨念》之詳論門。

Sīlānussati — Recollection of Virtue

Source: PTS Rhys Davids & Rhys Davids 1920–21, Visuddhimagga pp. 221–222

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§158 — The Eight Attributes of Virtue

[V i 221]

Now for the practitioner who wishes to cultivate the Recollection of Virtue (sīlānussati), having gone into seclusion and withdrawn, the introspective recollection runs thus:

aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī ti

"Truly my virtues are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, and leading to concentration."

In this manner, by way of the qualities of acting unbroken (akhaṇḍakāri-guṇa) and so on, one's own virtues are to be recollected. Such virtues — for the householder, are householder virtues (gahaṭṭhasīlāni); for one gone forth, monastic virtues (pabbajitasīlāni).

Whether they be householder virtues or monastic virtues: those of which not even one at the beginning or end has been broken — those, like a cloth with torn edge (pariyantachinnasāṭako), are unbroken (akhaṇḍāni) on account of not being broken at the edges.

[V i 222]

Those of which not even one in the middle has been broken — those, like a cloth pierced through the centre (vinividdhasāṭako), are untorn (acchiddāni) on account of not being pierced.

Those of which two or three are not broken in succession — those, like a cow whose body is of some other colour [than usual] — having patches of dissimilar colour such as black or red, in long-round and similar shapes, rising on the back or belly — those are unspotted (asabalāni) on account of not being patchy.

Those of which none have been broken at intervals — those, like a cow speckled with spots of dissimilar hue, are unmottled (akammāsāni) on account of not being mottled.

Or, in general: all virtues, on account of being unimpaired by the seven-fold sexual coupling and by the bad qualities of anger, malice, and the like, are unbroken, untorn, unspotted, and unmottled.

Those very virtues, by being released from the slavery of craving (taṇhādāsavya) and made into a state of freedom, are liberating (bhujissāni). On account of being praised by the wise, beginning with the Buddha, they are praised by the wise (viññūpasatthāni).

On account of not being graspable by craving and views, or by anyone saying — "There is this fault in your virtues" — being thus impossible to grasp, they are ungrasped (aparāmaṭṭhāni).

On account of conducing to access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi), or even path concentration (magga-samādhi) and fruition concentration (phala-samādhi), they are leading to concentration (samādhisaṃvattanikāni).

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§159 — The Arising of the Jhāna-factors and the Benefits of Recollection

So, when the practitioner thus recollects his own virtues by way of the qualities of being unbroken and so on (akhaṇḍatādi-guṇavasena), at that time his mind is not obsessed (pariyuṭṭhita) by greed, not [obsessed] . . . [and so on] . . . not obsessed by delusion; at that time, rather, his mind stands straight with reference to virtue.

Then, in the manner set out above, with the hindrances suppressed (vikkhambhita), in one and the same moment the factors of absorption (jhānaṅga) arise. However, because of the profundity of the qualities of virtue — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (jhāna) does not reach full absorption (appanā); it reaches only access concentration (upacāra-samādhi). And because it has arisen by way of recollecting the qualities of virtue, this very meditation is reckoned simply as sīlānussati — the Recollection of Virtue.

Moreover, a bhikkhu who devotes himself to this sīlānussati becomes respectful toward the training (sikkhāya sagāravo); he is amiable in conduct (sabhāgavutti); he is heedful in hospitable greeting (paṭisanthāre appamatto); he is free from the fear of self-reproach and the like (attānuvādādi-bhaya-virahito); he sees danger even in the slightest faults (aṇumattesu vajjesu bhayadassāvī); he attains fullness of faith, mindfulness, wisdom, and merit (saddhādi-vepulla); he abounds in joy and gladness (pītipāmojja-bahulo); and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (sugati-parāyana).

Therefore the wise one should always practice diligence, in this sīlānussati of such great majestic power.

This is the detailed exposition of Sīlānussati.